Click
here to show/hide instructions.
Instructions on how to use the page:
The commentary for the selected verse is is displayed below.
All commentary was produced against the King James, so the same verse from that translation may appear as well. Hovering your mouse over a commentary's scripture reference attempts to show those verses.
Use the browser's back button to return to the previous page.
Or you can also select a feature from the Just Verses menu appearing at the top of the page.
Selected Verse: Job 39:1 - Hebrew Names
| Verse |
Translation |
Text |
| Job 39:1 |
Hebrew Names |
"Do you know the time when the mountain goats give birth? Do you watch when the doe bears fawns? |
| |
King James |
Knowest thou the time when the wild goats of the rock bring forth? or canst thou mark when the hinds do calve? |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
(Job 39:1-30)
Even wild beasts, cut off from all care of man, are cared for by God at their seasons of greatest need. Their instinct comes direct from God and guides them to help themselves in parturition; the very time when the herdsman is most anxious for his herds.
wild goats--ibex (Psa 104:18; Sa1 24:2).
hinds--fawns; most timid and defenseless animals, yet cared for by God. |
| Notes on the Bible, by Albert Barnes, [1834] |
Knowest thou, the time when the wild goats of the rock bring forth? - That is, the particular season when the mountain goats bring forth their young. Of domestic animals - the sheep, the tame goat, etc., the habits would be fuIly understood. But the question here relates to the animals that roamed at large on inaccessible cliffs; that were buried in deep forests; that were far from the dwellings and observation of people; and the meaning is, that there were many facts in regard to such points of Natural History which Job could not explain. God knew all their instincts and habits, and on the inaccessible cliffs, in the deep dell, in the dark forest, he was with them, and they were the objects of his care. He not only regarded the condition of the domestic animals that had been brought into the service of man, and where man perhaps might be disposed to claim that they owed much of their comfort to his care, but he regarded also the wild, wandering beast of the mountain, where no such pretence could be advanced.
The providence of God is over them; and in the periods of their lives when they seem most to need attention, when every shepherd and herdsmen is most solicitous about his flocks and herds, then God is present, and his care is seen in their preservation. The particular point in the inquiry here is, not in regard to the time when these animals produced their young or the period of their gestation, which might probably be known, but in regard to the attention and care which was needful for them when they were so far removed from the observance of man, and had no human aid. The "wild goat of the rock" here referred to, is, doubtless, the Ibex, or mountain goat, that has its dwellings among the rocks, or in stony places. The Hebrew term is יעל yâ‛êl, from יעל ya‛al, "to ascend, to go up." They had their residence in the lofty rocks of mountains; Psa 104:18. "The high hills are a refuge for the wild goats."
Hebrew "For the goats of the rocks" - סלעים יעלים yâ‛êliym sela‛iym. So in Sa1 24:2 (3), "Saul went to seek David and his men upon the rocks of the wild goats;" that is, where were the wild goats - היעלים hayâ‛êliym. For a description of the wild goat, see Bochart, Hieroz. P. i. Lib. iii. c. xxiii. The animal here referred to is, doubtless, the same which Burckhardt saw on the summit of Mount Catharine, adjacent to Mount Sinai, and which he thus describes in his Travels in Syria, p. 571: "As we approached the summit of the mountain (Catharine, adjacent to Mount Sinai), we saw at a distance a small flock of mountain goats feeding among the rocks. One of our Arabs left us, and by a widely circuitous route endeavored to get to the leeward of them, and near enough to fire at them. He enjoined us to remain in sight of them, and to sit down in order not to alarm them. He had nearly reached a favorable spot behind a rock, when the goats suddenly took to flight. They could not have seen the Arab, but the wind changed, and thus they smelt him. The chase of the beden, as the wild goat is called, resembles that of the chamois of the Alps, and requires as much enterprise and patience. The Arabs make long circuits to surprise them, and endeavor to come upon them early in the morning, when they feed.
The goats have a leader who keeps watch, and on any suspicious smell, sound, or object, makes a noise, which is a signal to the flock to make their escape. They have much decreased of late, if we may believe the Arabs; who say that fifty years ago, if a stranger came to a tent, and the owner of it had no sheep to kill, he took his gun and went in search of a beden. They are, however, even now more common here than in the Alps, or in the mountains to the east of the Red Sea. I had three or four of them brought to me at the convent, which I bought at three-fourths of a dollar each. The flesh is excellent, and has nearly the same flavor as that of the deer. The Bedouins make water bags of their skins, and rings of their horns, which they wear on their thumbs. When the beden is met with in the plains, the dogs of the hunters easily catch him; but they cannot come up with him among the rocks, where he can make leaps of 20 feet."
Or Canst thou mark when the hinds do calve? - The reference here is to the special care and protection of God manifested for them. The meaning is, that this animal seems to be always timid and apprehensive of danger, and that there is special care bestowed upon an animal so defenseless in enabling it to rear its young. The word hinds denotes the deer, the fawn, the most timid and defenseless, perhaps, of all animals. |
| Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78] |
1 Dost thou know the bearing time of the wild goats of the rock?
Observest thou the circles of the hinds?
2 Dost thou number the months which they fulfil,
And knowest thou the time of their bringing forth?
3 They bow down, they let their young break through,
They cast off their pains.
4 Their young ones gain strength, grow up in the desert,
They run away and do not return.
The strophe treats of the female chamois or steinbocks, ibices (perhaps including the certainly different kinds of chamois), and stags. The former are called יעלים, from יעל, Arab. w‛l (a secondary formation from עלה, Arab. ‛lâ), to mount, therefore: rock-climbers. חולל is inf. Pil.: τὸ ὠδίνειν, comp. the Pul. Job 15:7. שׁמר, to observe, exactly as Ecc 11:4; Sa1 1:12; Zac 11:11. In Job 39:2 the question as to the expiration of the time of bearing is connected with that as to the time of bringing forth. תּספּור, plene, as Job 14:16; לדתּנה (littâna, like עת = עדתּ) with an euphonic termination for לדתּן, as Gen 42:36; Gen 21:29, and also out of pause, Rut 1:19, Ges. 91, 1, rem. 2. Instead of תּפלּחנה Olsh. wishes to read תּפלּטנה, but this (synon. תמלטנה) would be: they let slip away; the former (synon. תבקענה): they cause to divide, i.e., to break through (comp. Arab. felâh, the act of breaking through, freedom, prosperity). On כּרע, to kneel down as the posture of one in travail, vid., Sa1 4:19. "They cast off their pains" is not meant of an easy working off of the after-pains (Hirz., Schlottm.), but חבל signifies in this phrase, as Schultens has first shown, meton. directly the foetus, as Arab. ḥabal, plur. ahbâl, and ὠδίν, even of a child already grown up, as being the fruit of earlier travail, e.g., in Aeschylus, Agam. 1417f.; even the like phrase, ῥίψαι ὠδῖνα = edere foetum, is found in Euripides, Ion 45. Thus born with ease, the young animals grow rapidly to maturity (חלם, pinguescere, pubescere, whence חלום, a dream as the result of puberty, vid., Psychol. S. 282), grow in the desert (בּבּר, Targ. = בּחוּץ, vid., i. 329, note), seek the plain, and return not again למו, sibi h. e. sui juris esse volentes (Schult.), although it might also signify ad eas, for the Hebr. is rather confused on the question of the distinction of gender, and even in חבליהם and בניהם the masc. is used ἐπικοίνως. We, however, prefer to interpret according to Job 6:19; Job 24:16. Moreover, Bochart is right: Non hic agitur de otiosa et mere speculativa cognitione, sed de ea cognitione, quae Deo propria est, qua res omnes non solum novit, sed et dirigit atque gubernat. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
Knowest thou the time - To know time, etc., only, was easy, and has nothing extraordinary in it; but the meaning of these questions is, to know the circumstances, which have something peculiarly expressive of God's providence, and make the questions proper in this place. Pliny observes, that the hind with young is by instinct directed to a certain herb, named seselis, which facilitates the birth. Thunder, also, which looks like the more immediate hand of Providence, has the same effect. Psa 29:9 : "The Voice of the Lord maketh the Hinds to Calve." See Dr. Young. What is called the wild goat, יעל yael, from עלה alah, to ascend, go or mount up, is generally understood to be the ibex or mountain goat, called yael, from the wonderful manner in which it mounts to the tops of the highest rocks. It is certain, says Johnston, there is no crag of the mountains so high, prominent or steep, but this animal will mount it in a number of leaps, provided only it be rough, and have protuberances large enough to receive its hoofs in leaping. This animal is indigenous to Arabia, is of amazing strength and agility, and considerably larger than the common goat. Its horns are very long, and often bend back over the whole body of the animal; and it is said to throw itself from the tops of rocks or towers, and light upon its horns, without receiving any damage. It goes five months with young.
When the hinds do calve? - The hind is the female of the stag, or cervus elaphus, and goes eight months with young. They live to thirty-five or forty years. Incredible longevity has been attributed to some stags. One was taken by Charles VI., in the forest of Senlis, about whose neck was a collar with this inscription, Caesar hoc mihi donavit, which led some to believe that this animal had lived from the days of some one of the twelve Caesars, emperors of Rome. I have seen the following form of this inscription: -
Tempore quo Caesar Roma dominatus in alta
Aureolo jussit collum signare monili;
Nehemiah depascentem quisquis me gramina laedat.
Caesaris heu! caussa periturae parcere vitae!
Which has been long public in the old English ballad strain, thus: -
"When Julius Caesar reigned king,
About my neck he put this ring;
That whosoever should me take
Would save my life for Caesar's sake."
Aristotle mentions the longevity of the stag, but thinks it fabulous. |
2 Then Saul took three thousand chosen men out of all Israel, and went to seek David and his men on the rocks of the wild goats.
18 The high mountains are for the wild goats. The rocks are a refuge for the rock badgers.
2 Then Saul took three thousand chosen men out of all Israel, and went to seek David and his men on the rocks of the wild goats.
18 The high mountains are for the wild goats. The rocks are a refuge for the rock badgers.
16 In the dark they dig through houses. They shut themselves up in the daytime. They don't know the light.
19 The caravans of Tema looked. The companies of Sheba waited for them.
19 His daughter-in-law, Phinehas' wife, was with child, near to be delivered. When she heard the news that the ark of God was taken, and that her father-in-law and her husband were dead, she bowed herself and gave birth; for her pains came on her.
19 So they two went until they came to Bethlehem. It happened, when they had come to Bethlehem, that all the city was moved about them, and they asked, "Is this Naomi?"
29 Abimelech said to Abraham, "What do these seven ewe lambs which you have set by themselves mean?"
36 Jacob, their father, said to them, "You have bereaved me of my children! Joseph is no more, Simeon is no more, and you want to take Benjamin away. All these things are against me."
16 But now you number my steps. Don't you watch over my sin?
2 Can you number the months that they fulfill? Or do you know the time when they give birth?
11 It was broken in that day; and thus the poor of the flock that listened to me knew that it was the word of the LORD.
12 It happened, as she continued praying before the LORD, that Eli saw her mouth.
4 He who observes the wind won't sow; and he who regards the clouds won't reap.
7 "Are you the first man who was born? Or were you brought forth before the hills?
9 The LORD's voice makes the deer calve, and strips the forests bare. In his temple everything says, "Glory!"